Skip to ContentGo to accessibility pageKeyboard shortcuts menu
OpenStax Logo
Introduction to Anthropology

1.3 Overcoming Ethnocentrism

Introduction to Anthropology1.3 Overcoming Ethnocentrism
Menu
Table of contents
  1. Preface
  2. 1 What Is Anthropology?
    1. Introduction
    2. 1.1 The Study of Humanity, or "Anthropology Is Vast"
    3. 1.2 The Four-Field Approach: Four Approaches within the Guiding Narrative
    4. 1.3 Overcoming Ethnocentrism
    5. 1.4 Western Bias in Our Assumptions about Humanity
    6. 1.5 Holism, Anthropology’s Distinctive Approach
    7. 1.6 Cross-Cultural Comparison and Cultural Relativism
    8. 1.7 Reaching for an Insider’s Point of View
    9. Key Terms
    10. Summary
    11. Critical Thinking Questions
    12. Bibliography
  3. 2 Methods: Cultural and Archaeological
    1. Introduction
    2. 2.1 Archaeological Research Methods
    3. 2.2 Conservation and Naturalism
    4. 2.3 Ethnography and Ethnology
    5. 2.4 Participant Observation and Interviewing
    6. 2.5 Quantitative and Qualitative Analysis
    7. 2.6 Collections
    8. Key Terms
    9. Summary
    10. Critical Thinking Questions
    11. Bibliography
  4. 3 Culture Concept Theory: Theories of Cultural Change
    1. Introduction
    2. 3.1 The Homeyness of Culture
    3. 3.2 The Winkiness of Culture
    4. 3.3 The Elements of Culture
    5. 3.4 The Aggregates of Culture
    6. 3.5 Modes of Cultural Analysis
    7. 3.6 The Paradoxes of Culture
    8. Key Terms
    9. Summary
    10. Critical Thinking Questions
    11. Bibliography
  5. 4 Biological Evolution and Early Human Evidence
    1. Introduction
    2. 4.1 What Is Biological Anthropology?
    3. 4.2 What’s in a Name? The Science of Taxonomy
    4. 4.3 It’s All in the Genes! The Foundation of Evolution
    5. 4.4 Evolution in Action: Past and Present
    6. 4.5 What Is a Primate?
    7. 4.6 Origin of and Classification of Primates
    8. 4.7 Our Ancient Past: The Earliest Hominins
    9. Key Terms
    10. Summary
    11. Critical Thinking Questions
    12. Bibliography
  6. 5 The Genus Homo and the Emergence of Us
    1. Introduction
    2. 5.1 Defining the Genus Homo
    3. 5.2 Tools and Brains: Homo habilis, Homo ergaster, and Homo erectus
    4. 5.3 The Emergence of Us: The Archaic Homo
    5. 5.4 Tracking Genomes: Our Human Story Unfolds
    6. Key Terms
    7. Summary
    8. Critical Thinking Questions
    9. Bibliography
  7. 6 Language and Communication
    1. Introduction
    2. 6.1 The Emergence and Development of Language
    3. 6.2 Language and the Mind
    4. 6.3 Language, Community, and Culture
    5. 6.4 Performativity and Ritual
    6. 6.5 Language and Power
    7. Key Terms
    8. Summary
    9. Critical Thinking Questions
    10. Bibliography
  8. 7 Work, Life, and Value: Economic Anthropology
    1. Introduction
    2. 7.1 Economies: Two Ways to Study Them
    3. 7.2 Modes of Subsistence
    4. 7.3 Gathering and Hunting
    5. 7.4 Pastoralism
    6. 7.5 Plant Cultivation: Horticulture and Agriculture
    7. 7.6 Exchange, Value, and Consumption
    8. 7.7 Industrialism and Postmodernity
    9. Key Terms
    10. Summary
    11. Critical Thinking Questions
    12. Bibliography
  9. 8 Authority, Decisions, and Power: Political Anthropology
    1. Introduction
    2. 8.1 Colonialism and the Categorization of Political Systems
    3. 8.2 Acephalous Societies: Bands and Tribes
    4. 8.3 Centralized Societies: Chiefdoms and States
    5. 8.4 Modern Nation-States
    6. 8.5 Resistance, Revolution, and Social Movements
    7. Key Terms
    8. Summary
    9. Critical Thinking Questions
    10. Bibliography
  10. 9 Social Inequalities
    1. Introduction
    2. 9.1 Theories of Inequity and Inequality
    3. 9.2 Systems of Inequality
    4. 9.3 Intersections of Inequality
    5. 9.4 Studying In: Addressing Inequities within Anthropology
    6. Key Terms
    7. Critical Thinking Questions
    8. Bibliography
  11. 10 The Global Impact of Human Migration
    1. Introduction
    2. 10.1 Peopling of the World
    3. 10.2 Early Global Movements and Cultural Hybridity
    4. 10.3 Peasantry and Urbanization
    5. 10.4 Inequality along the Margins
    6. Key Terms
    7. Summary
    8. Critical Thinking Questions
    9. Bibliography
  12. 11 Forming Family through Kinship
    1. Introduction
    2. 11.1 What Is Kinship?
    3. 11.2 Defining Family and Household
    4. 11.3 Reckoning Kinship across Cultures
    5. 11.4 Marriage and Families across Cultures
    6. Key Terms
    7. Summary
    8. Critical Thinking Questions
    9. Bibliography
  13. 12 Gender and Sexuality
    1. Introduction
    2. 12.1 Sex, Gender, and Sexuality in Anthropology
    3. 12.2 Performing Gender Categories
    4. 12.3 The Power of Gender: Patriarchy and Matriarchy
    5. 12.4 Sexuality and Queer Anthropology
    6. Key Terms
    7. Summary
    8. Critical Thinking Questions
    9. Bibliography
  14. 13 Religion and Culture
    1. Introduction
    2. 13.1 What Is Religion?
    3. 13.2 Symbolic and Sacred Space
    4. 13.3 Myth and Religious Doctrine
    5. 13.4 Rituals of Transition and Conformity
    6. 13.5 Other Forms of Religious Practice
    7. Key Terms
    8. Summary
    9. Critical Thinking Questions
    10. Bibliography
  15. 14 Anthropology of Food
    1. Introduction
    2. 14.1 Food as a Material Artifact
    3. 14.2 A Biocultural Approach to Food
    4. 14.3 Food and Cultural Identity
    5. 14.4 The Globalization of Food
    6. Key Terms
    7. Summary
    8. Critical Thinking Questions
    9. Bibliography
  16. 15 Anthropology of Media
    1. Introduction
    2. 15.1 Putting the Mass into Media
    3. 15.2 Putting Culture into Media Studies
    4. 15.3 Visual Anthropology and Ethnographic Film
    5. 15.4 Photography, Representation, and Memory
    6. 15.5 News Media, the Public Sphere, and Nationalism
    7. 15.6 Community, Development, and Broadcast Media
    8. 15.7 Broadcasting Modernity and National Identity
    9. 15.8 Digital Media, New Socialities
    10. Key Terms
    11. Summary
    12. Critical Thinking Questions
    13. Bibliography
  17. 16 Art, Music, and Sport
    1. Introduction
    2. 16.1 Anthropology of the Arts
    3. 16.2 Anthropology of Music
    4. 16.3 An Anthropological View of Sport throughout Time
    5. 16.4 Anthropology, Representation, and Performance
    6. Key Terms
    7. Summary
    8. Critical Thinking Questions
    9. Bibliography
  18. 17 Medical Anthropology
    1. Introduction
    2. 17.1 What Is Medical Anthropology?
    3. 17.2 Ethnomedicine
    4. 17.3 Theories and Methods
    5. 17.4 Applied Medical Anthropology
    6. Key Terms
    7. Summary
    8. Critical Thinking Questions
    9. Bibliography
  19. 18 Human-Animal Relationship
    1. Introduction
    2. 18.1 Humans and Animals
    3. 18.2 Animals and Subsistence
    4. 18.3 Symbolism and Meaning of Animals
    5. 18.4 Pet-Keeping
    6. 18.5 Animal Industries and the Animal Trade
    7. Key Terms
    8. Summary
    9. Critical Thinking Questions
    10. Bibliography
  20. 19 Indigenous Anthropology
    1. Introduction
    2. 19.1 Indigenous Peoples
    3. 19.2 Colonization and Anthropology
    4. 19.3 Indigenous Agency and Rights
    5. 19.4 Applied and Public Anthropology and Indigenous Peoples
    6. Key Terms
    7. Summary
    8. Critical Thinking Questions
    9. Bibliography
  21. 20 Anthropology on the Ground
    1. Introduction
    2. 20.1 Our Challenging World Today
    3. 20.2 Why Anthropology Matters
    4. 20.3 What Anthropologists Can Do
    5. Key Terms
    6. Summary
    7. Critical Thinking Questions
    8. Bibliography
  22. Index

Learning Outcomes

By the end of this section, you will be able to:

  • Define the concept of ethnocentrism and explain the ubiquity of ethnocentrism as a consequence of enculturation.
  • Distinguish certain forms of ethnocentrism in terms of their historical relationship to forms of empire and domination.
  • Identify primitivism in European and American representations of African peoples.
  • Identify orientalism in European and American representations of Asian and Middle Eastern peoples.

Have you ever known somebody who seems to think the world revolves around them? The kind of friend who is always talking about themselves and never asks any questions about you and your life? The kind of person who thinks their own ideas are cool and special and their own way of doing things is absolutely the best? You may know the word used to describe that kind of person: egocentric. An egocentric person is entirely caught up in their own perspective and does not seem to care much about the perspectives of others. It is good to feel proud of your personal qualities and accomplishments, of course, but it is equally important to appreciate the personal qualities and accomplishments of others as well.

The same sort of “centric” complex operates at the level of culture. Some people in some cultures are convinced that their own ways of understanding the world and of doing things are absolutely the best and no other ways are worth consideration. They imagine that the world would be a much better place if the superior beliefs, values, and practices of their own culture were spread or imposed on everyone else in the world. This is what we call ethnocentrism.

Enculturation and Ethnocentrism

We are all brought up in a particular culture with particular norms and values and ways of doing things. Our parents or guardians teach us how to behave in social situations, how to take care of our bodies, how to lead a good life, and what we should value and think about. Our teachers, religious leaders, and bosses give us instruction about our roles, responsibilities, and relationships in life. By the time we are in our late teens or early twenties, we know a great deal about how our society works and our role in that society.

Anthropologists call this process of acquiring our particular culture enculturation. All humans go through this process. It is natural to value the particular knowledge gained through our own process of enculturation because we could not survive without it. It is natural to respect the instruction of our parents and teachers who want us to do well in life. It is good to be proud of who we are and where we came from. However, just as egocentrism is tiresome, it can be harmful for people to consider their own culture so superior that they cannot appreciate the unique qualities and accomplishments of other cultures. When people are so convinced that their own culture is more advanced, morally superior, efficient, or just plain better than any other culture, we call that ethnocentrism. When people are ethnocentric, they do not value the perspectives of people from other cultures, and they do not bother to learn about or consider other ways of doing things.

Beyond the sheer rudeness of ethnocentrism, the real problem emerges when the ethnocentrism of one group causes them to harm, exploit, and dominate other groups. Historically, the ethnocentrism of Europeans and Euro-Americans has been used to justify subjugation and violence against peoples from Africa, the Middle East, Asia, and the Americas. In the quest to colonize territories in these geographical areas, Europeans developed two main styles of ethnocentrism, styles that have dominated popular imagination over the past two centuries. These styles each identify a cultural “self” as European and a cultural other as a stereotypical member of a culture from a specific region of the world. Using both of these styles of ethnocentrism, Europeans strategically crafted their own coherent self-identity in contrast to these distorted images of other cultures.

Primitivism and Orientalism

Since the 18th century, views of Africans and Native Americans have been shaped by the obscuring lens of primitivism. Identifying themselves as enlightened and civilized, Europeans came to define Africans as ignorant savages, intellectually inferior and culturally backward. Nineteenth-century explorers such as Henry M. Stanley described Africa as “the dark continent,” a place of wildness and depravity (Stanley 1878). Similarly, European missionaries viewed Africans as simple heathens, steeped in sin and needing Christian redemption. Elaborated in the writings of travelers and traders, primitivism depicts Africans and Native Americans as exotic, simple, highly sexual, potentially violent, and closer to nature. Though both African and Native American societies of the time were highly organized and well-structured, Europeans often viewed them as chaotic and violent. An alternative version of primitivism depicts Africans and Native Americans as “noble savages,” innocent and simple, living in peaceful communities in harmony with nature. While less overtly insulting, the “noble savage” version of primitivism is still a racist stereotype, reinforcing the notion that non-Western peoples are ignorant, backward, and isolated.

Europeans developed a somewhat different style of ethnocentrism toward people from the Middle East and Asia, a style known as orientalism. As detailed by literary critic Edward Said (1979), orientalism portrays peoples of Asia and the Middle East as irrational, fanatical, and out of control. The “oriental” cultures of East Asia and Middle East are depicted as mystical and alluring. The emphasis here is less on biology and nature and more on sensual and emotional excess. Middle Eastern societies are viewed not as lawless but as tyrannical. Relations between men and women are deemed not just sexual but patriarchal and exploitative. Said argues that this view of Asian and Middle Eastern societies was strategically crafted to demonstrate the rationality, morality, and democracy of European societies by contrast.

In his critique of orientalism, Said points to the very common representation of Muslim and Middle Eastern peoples in mainstream American movies as irrational and violent. In the very first minute of the 1992 Disney film Aladdin, the theme song declares that Aladdin comes from “a faraway place / where the caravan camels roam / where they cut off your ear if they don’t like your face / it’s barbaric, but hey, it’s home.” Facing criticism by antidiscrimination groups, Disney was forced to change the lyrics for the home video release of the film (Nittle 2021). Many thrillers such as the 1994 film True Lies, starring Arnold Schwarzenegger, cast Arabs as America-hating villains scheming to plant bombs and take hostages. Arab women are frequently portrayed as sexualized belly dancers or silent, oppressed victims shrouded in veils. These forms of representation draw from and reproduce orientalist stereotypes.

Both primitivism and orientalism were developed when Europeans were colonizing these parts of the world. Primitivist views of Native Americans justified their subjugation and forced migration. In the next section, we’ll explore how current versions of primitivism and orientalism persist in American culture, tracing the harmful effects of these misrepresentations and the efforts of anthropologists to dismantle them.

PreviousNext
Order a print copy

As an Amazon Associate we earn from qualifying purchases.

Citation/Attribution

Want to cite, share, or modify this book? This book uses the Creative Commons Attribution License and you must attribute OpenStax.

Attribution information
  • If you are redistributing all or part of this book in a print format, then you must include on every physical page the following attribution:
    Access for free at https://openstax.org/books/introduction-anthropology/pages/1-introduction
  • If you are redistributing all or part of this book in a digital format, then you must include on every digital page view the following attribution:
    Access for free at https://openstax.org/books/introduction-anthropology/pages/1-introduction
Citation information

© Jun 13, 2022 OpenStax. Textbook content produced by OpenStax is licensed under a Creative Commons Attribution License . The OpenStax name, OpenStax logo, OpenStax book covers, OpenStax CNX name, and OpenStax CNX logo are not subject to the Creative Commons license and may not be reproduced without the prior and express written consent of Rice University.